Teen Series | Can You Download Wisdom? Neuralink, AI, and the Gospel: Adapting to Change Without Losing Discipline

Highschool Reflection | Matthew 18: 21-35, 3rd Wednesday of Lent, Year B, 2026

We all love a good shortcut and often wish we could fast-track learning with less effort. In fact, Elon Musk, a name known to most, if not all of us, is developing a brain chip called Neuralink that is designed to connect our minds directly to computers. This innovation may one day allow people to download information straight into their brains. It sounds like the ultimate shortcut… but the question is: would it actually make us wiser? When this technology eventually rolls out, much like tools such as ChatGPT, we will have to adapt the way we learn so that we use these conveniences wisely and continue putting in the effort required to truly learn and understand for ourselves.

In this Gospel we have just heard, Jesus corrects his followers about their misunderstanding of the Law. His disciples thought that because Jesus taught in a new way, the old rules and values of their tradition didn’t apply. For example, it was a custom of the Jews to wash their hands before a meal or entering a sacred place. If they failed to do so, they would become ritually impure. Because some of Jesus’ behaviour seemed more relaxed, his disciples assumed his new norms were an easier lifestyle. Instead, Jesus said the opposite. He explains that he has not come to scrap what already existed, but to fulfil it, revealing its deeper purpose and drawing people closer to God through knowing, loving and serving him. Jesus finishes by warning that anyone who teaches something different from his interpretation of the commandments will be held accountable.  

In school terms, this Gospel is like saying that standards, rules, and expectations aren’t obstacles to freedom; they are a framework that helps us grow as a community. I’m sure many of you who are athletically inclined would disagree. We cannot win a football match against another school or local club if we ignore discipline and training. Over time we become unfit and unable to perform on the oval. This is the same for any discipline such as studies, music or performing arts. It’s important that we don’t buy into the lie that we can win any race with shortcuts. Instead, when new methods of learning or training emerge, we adapt and use them wisely. That is what Jesus’ message is about. We must adapt to positive change. Under the old law it was sufficient to love your neighbour as yourself.  This way of loving became renewed when Jesus began his preaching ministry and died for us on the cross. Jesus calls us to something deeper: to love others as he loved us, even when it requires sacrifice. 

At the end of the Gospel, Jesus tells us that if we change or misconstrue his teachings, we fail to achieve the reaches of the kingdom of heaven. While Jesus speaks about the future life we all hope to share with him and with those we have loved who have died, the kingdom can also be experienced in our present life. Our school tradition teaches that the kingdom of God is nothing other than the perfect life where we appreciate and love each other properly, able to give freely the things we have received from God as gifts. These might include sharing the gift of popularity with those who feel left out, or with gratitude sharing knowledge with those who know less and recognising academic excellence is not just a competition but something we can help one another achieve. Welcoming others and helping people grow are practical examples of respect, a value we have been learning to foster in our own actions throughout this school term.

Over time, however, we perfect our own individual existence, growing in good character and becoming the person God calls us to be. Perfection however requires discipline. As we pursue the disciplined life here at school in our learning and other activities, we discover something new about ourselves and the experience. We discover what we really want in life and that is realising our full potential is attainable as we become closer to God, who himself is the kingdom self-contained.

As a take-home message, I think it’s important to reflect on what is obstructing us from being disciplined, what small changes could we make so that we truly live out our school value of respect this term with discipline, so that we can be our true selves as people of the kingdom in the present. 

Junior Series | Letting Go of Resentment: Why Jesus says 77 times and more

Junior School Reflection | Matthew 18: 21 - 35, 3rd Tuesday of Lent, 2026, Year B

In the Gospel, and indeed throughout the Bible, the theme of forgiveness is a major topic. Sometimes the word reconciliation, to turn back or turn around, is also used in the same way as the word forgiveness. That is what forgiveness is; it’s a turning back towards someone from whom you have turned away.

The topic of forgiveness appears many times in the Bible for two reasons. The first is that there are many stories that talk about relationships that have been broken and need to be fixed. The second reason is that, as human beings today, we can be like those people found in Bible stories and hurt other people’s feelings too. So, for a very long time, since the time of our first parents, Adam and Eve, who are not mentioned in this Gospel, people have said and done some hurtful things that require forgiveness.

This shows us that forgiveness has always been part of human life. Since forgiveness features heavily in the Bible, it tells us there is something important about the message of forgiveness. God knows there is something unique about our human existence. We are social beings. This means we can relate to other people and form friendships that are lasting. When we form these friendships, it has a positive effect on us; it agrees with us, it makes us feel good, and so it is super important for our wellbeing and flourishing as humans. God has created us in a way that, to enjoy life, we live and share it with others in relationship. When we hurt those special relationships we have with others, it impacts how we operate and behave with them in a negative way. You see, life is a positive thing, a gift from God. We’re not made for a negative life experience but a positive one instead. So forgiveness is key to restoring the relationships we have hurt with others — whether with parents, friends, or teachers — back to a positive place, which helps us again to enjoy the life that God wants us to have.

In today’s Gospel, there are two important ideas connected to forgiveness that I want to explain. The first is the number 77. St Peter asked the question: how many times are we meant to forgive someone? He isn’t testing Jesus’ knowledge; Peter knows his own custom, and Jewish tradition teaches that he can forgive the same person three times before the authorities could issue a heavy punishment on that person. St Peter was wondering if Jesus’ message was any different from his tradition. Jesus told Peter that he should forgive someone 77 times. This number represents infinity; we never stop forgiving, in other words, because God will always forgives us every time we say sorry. Jesus is saying we should never stop accepting someone’s apology because, like the person who hurt us, we will make mistakes more than just three times in our own life journey, and God will continue to forgive us if we say sorry.

The second idea is the word gaol. In the parable we heard, the servant was sent to prison by the king because he was unwilling to forgive the debt of his own servant. While a gaol is a physical place, this word for us is a metaphor. What Jesus is saying is that we won’t be sent to a physical jail if we don’t learn to show forgiveness. Instead, we will not enjoy life properly, and that life will feel like a life lived in a gaol cell, which isn’t a positive experience.

There is a part in the Bible where Jesus says he wants you to have joy; in other words, God really wants us to be happy in our hearts and enjoy life. But he also knows when we carry the pain of unforgiveness, he knows we won’t really be happy; we will be less. And that’s when people seek revenge, anger comes in, jealousy, all those ugly things that diminish us.

So the message for us is always show forgiveness. The same person might hurt you more than three times, more than 77 times; just don’t close the door on forgiveness so that your quality of life is not diminished, but instead remains full of the joy, peace, and freedom that God wants you to have. Forgiveness doesn’t just help the other person; it helps free your own heart too.

Teen Series | Don't wait for a sign: Jesus' call to action

Highschool Reflection | Luke 11; 29-32, 1st Wednesday of Lent, Year B, 2026

In today’s Gospel, we hear about the presence of the crowd.

In the Bible, crowds often struggle with Jesus and his message. Why? It's because what he says and does challenges what feels normal and comfortable.

In this text, the crowd asks Jesus for a sign before they are willing to respond. In other words, they say, they want evidence and proof first. They want certainty. They want reassurance. They want to know it will be safe before they commit.

Jesus’ teaching is new to them. It doesn’t fit neatly with what they are used to. So instead of changing, they’d rather stick with what they know and let him move on.

Jesus pushes back on that way of thinking. He reminds us that there are people who have had far less evidence and still acted. The people of Nineveh changed their lives straight away. The Queen of the South recognised wisdom when she heard it and didn’t hesitate.

the point is simple:
The problem isn’t that there are not enough signs.
The problem is that people don’t want to act.

We often do the same thing.
We wait for the perfect moment.
We wait until we feel ready.
But deep down, we usually already know what the right thing to do is.

A great example of this kind of courage is Kurt Fearnley, one of Australia’s most respected Paralympians.

Kurt was born without the lower part of his legs. Growing up in regional New South Wales, he decided he wanted to compete in sport with students who weren’t physically disabled - not because it was easy, but because he wanted to challenge himself.

He trained hard, often by himself. There were no guarantees he would succeed. There were no signs telling him it would all work out. What he trusted instead was the process:
turning up, putting in the work, and not letting fear decide what he could do.

That courage paid off. Kurt went on to represent Australia at several Paralympic Games and won medals. But more importantly, he became known for his humility, resilience, and character.

The lesson isn’t about becoming famous or winning medals.
It’s about choosing courage before certainty.
It’s about committing to growth even when you don’t know how it will turn out.

That’s exactly what Jesus is getting at in today’s Gospel.
Courage doesn’t wait for reassurance.
It responds to what we already know is right.

So what does that look like for school students today?

It might mean staying quiet when you really want to talk in class.
It might mean introducing yourself in the boarding house instead of keeping to yourself.
It might mean putting more effort into homework, training, or co-curricular activities instead of making excuses.

None of those things need a sign from heaven. You don’t need certainty to start.

You just need to take the next right step.

Because courage isn’t about big heroic moments. It’s about small choices made every day.

Courage is trusting the process and doing the right thing - even when no one is watching.

Junior Series | Praying Like Jesus Did: simply and from the heart

 Junior School Reflection | Matthew 6: 7 - 15, 1st Tuesday of Lent, 2026, Year B

We have just heard a short reading from Matthew’s Gospel. The text we heard is a lesson on how to pray. Jesus prayed when he was on earth, and in this Gospel he teaches his friends how he speaks to God his Father.

How many of you pray each day? It’s okay if you don’t, or if you haven’t started yet. Perhaps some of you would like to begin. Perhaps some of you want to pray but simply don’t know how.

In today’s reading, Jesus shows us that prayer does not have to be complicated. When we pray, we speak to God in the same way we speak to our parents, and of course to our teachers. When we go to our parents or teachers, we usually go because we need help. We speak plainly. We say what we need.

Last week I met a wonderful young boy in Grade Five. I could see he wasn’t making progress with his classwork. After introducing myself, I asked why he hadn’t made a start on the activity. He said, very simply, “I don’t know what I’m doing. Can you help me please?”

There was nothing complicated about that. It was honest. Direct. From the heart.

That is how Jesus teaches us to pray.

When we talk to God, we do not need big words or perfect sentences. We keep it simple. We speak honestly. We ask for help when we need it.

In this Gospel passage, Jesus teaches his followers the Lord’s Prayer. The Lord’s Prayer is made up of seven parts.

The first is: Our Father in heaven, holy be your name.
This is a prayer of faith. It expresses what we believe. We acknowledge who God is and we respect his name never using it carelessly or as a swear word.

The second is: Your kingdom come, your will be done, on earth as it is in heaven.
When we say this, we acknowledge that God is not distant or unreachable. We ask that his goodness be seen in the way we live and treat one another. Jesus came to tell us about this kingdom. Whenever we see people doing good actions or speaking kind words, they are bringing that kingdom into the present. They are showing us something greater.

The third is: Give us this day our daily bread.
Jesus is not telling us to ask for Tip Top or Bakers Delight bread. Rather, he is teaching us to ask for what we need each day to live well as good and faithful citizens of the world and students at school. If you are finding it hard to be kind, ask for the power of kindness. If you are tempted to lie, ask for the strength to be truthful. Yes, we have physical needs and can pray for them, but we are also spiritual beings. Jesus teaches us to ask for spiritual food.

Next, Jesus tells us to seek God’s forgiveness, but there is a condition. To receive God’s mercy, we must also be willing to forgive others. We must be open to accepting apologies and letting go of resentment. This helps us mature spiritually and become more like God, who is also forgiving.

The final part is: Lead us not into temptation, but deliver us from evil.
Here, Jesus teaches us to ask God to help us make good choices. Every day we face decisions. When we choose what is right, we help make God’s kingdom known on earth. Good choices bring peace and fulfillment, the very things we long for. And when we choose truth and goodness more often, we find ourselves needing to say sorry less often.

That is what this Gospel is about.

How to pray.

We pray as Jesus prayed: simply, honestly, from the heart, asking for what we need to become better citizens in the world.

Junior Series | Chasing true treasure

Junior School Reflection | Matthew 13: 45 - 46 (a selected reading), 5th Tuesday in Ordinary time, 2026, Year B

Story: Looking in the right place

[text to story to be uploaded]

There is this great teacher by the name of Augustine of Hippo, who lived around the

4th century; what he taught then is still important today. He taught that in the depths

of the human heart lies hidden treasure which can change our lives. “How much

treasure we have within us,” he declared, “but we do not dig for it.” 

Instead, we look outside ourselves, like the story of the thief, it might be for a diamond jewel, it might

be in the enjoyment of an activity like marbles, maybe collecting some of the best

Pokémon cards, or winning at sport and hand ball in the school ground, but looking

for that treasure buried in the field of our lives, a treasure that is worth more, we

sometimes overlook.

What is this “field of our lives” I just mentioned? Well, its within ourselves, it’s in our

hearts.

I’m sure the very reason why we do not search for that treasure within our hearts is

because we do not know how to start looking for it, and if we did we probably would

spend time searching.

In the Gospel, Matthew tells us that the pearl of great price isn’t going to the cinema

experience, or winning a competition and collecting a medal, or being the most

popular person. He tells us that the greatest treasure comes from spending time with God, and he can be discovered in the quiet place of our hearts.

Going back to the story of the diamond thief, the story tell tells us that the man who

bought the pearl hid it in the pocket of the thief, the place where he failed to look.

Now, this pocket is no ordinary pocket, it’s the pocket of your heart, and like the

story, Jesus is telling us to look within yourself and isn’t that exactly what Matthew ‘s

Gospel says.

Thought Series | Sustainable development in the life of Jesus Christ

Sustainable development - sometimes known as sustainability, though the former is more appropriately recognised as a process and the latter as a goal - is a topical concept that gained traction at the United Nation's World Commission on Environment and Development. The commission defined sustainable development in its Brundtland Report Our Common Home as "meeting the needs of the present without compromising the ability of future generations to meet their needs." In essence, the concept strives to protect and promote social goals for harmonious coexistence. Leaders at the commission recognised the abuse on environment through the conquest and exploitation of natural resources was having a direct impact on human flourishment; it became relevant then to reconcile this abuse at the time with a definition that would pave the way for sustainable practices to secure needs for future generations. 

The concept of sustainability is not foreign to Catholic teaching. The late pope Francis echoes this thought in his encyclical on Laudato Si on numerous occasions. He reminds us time and again throughout his letter that care for the natural environment is incompatible to the justification of abortion, and that the earth's exploitation has a proportional impact on the poor and the vulnerable. He is simply reiterating his predecessor, Benedict XVI, who said, "the way humanity treats the environment influences the way it treats itself, and vice versa."  Before their time, John Paul II likened our response to care for creation as a moral issue threatening human peace if left unchecked. When explored more deeply we find that sustainability is a moral demand rather than optional because it is deeply relational. When we neglect care for the earth, we have a negative impact on the lives our brothers and neighbours, and, when we take ownership of caring for the earth, we preserve the human goods for a better life.

While the Church and global institutions have taken clear positions on sustainability, the question remains whether Jesus engaged this concern. Although scholarship have shown how the Christian ethics supports sustainable practices, little attention has been given to sustainability within the lived experience of Jesus. The multiplications of the loaves and fish in Matthew, Mark and John's Gospels give a compelling example. After feeding the crowd, Jesus instructs his disciples to gather what remains so that nothing is wasted. Waste is significant to sustainability, as in his later works Pope Francis links environmental degradations to a throwaway culture and overconsumption rooted in individualism. Although Jesus appears resourceful, a detailed reading underscores him as the true source of sustenance. In Matthew and Mark, Jesus feeds the crowd through the assistance of the disciples, whereas in John they do not appear to have a role. Despite the disciples Philip and Andrew stressed scant means to feed such a large crowd only Jesus miraculously produced bread and fish superabundantly without waste, presenting him as the definitive model for sustainable development.

Jesus’ concern for sustainability is especially evident in his teaching on the indissolubility of marriage. Marriage breakdown carries profound social, economic, and environmental consequences, a reality confirmed by modern research. Children from divorced families experience higher levels of emotional insecurity, mental health challenges, substance abuse, and risky behaviour than those from intact households. They are also more likely to experience instability in intimate relationships later in life. One study found that 60% of participants attributed their reluctance toward lifelong marriage to their parents’ divorce. These outcomes highlight the long-term human costs of marital dissolution.

The environmental impact of divorce is also significant. Divorce often requires the creation of additional households, increasing land use and placing pressure on natural habitats, leading to biodiversity loss and ecological displacement. As separation rates rise, so too does the demand for housing, furnishings, and appliances. While second-hand options exist, consumer preference frequently favours new goods, driving manufacturing, resource depletion, and higher energy consumption. Research by Liu and Yu (2003) found that divorced households in the United States consumed 42–61% more water, land, and energy per person than married households. They estimated that maintaining intact marriages would save billions of gallons of water, reduce housing demand, and significantly lower electricity use. These findings reveal an often-overlooked truth: divorce contributes to environmental unsustainability. In contrast, Jesus’ call to unity and reconciliation in marriage promotes not only social stability but environmental responsibility. As divorce becomes increasingly normalised, it adds to the growing challenge of achieving sustainable development, both now and in the future.

When married couples divorce it is hard to not see the impact their decisions have on the environment. Divorce often requires the creation of additional households, resulting in the use of more land for housing placing pressure on natural habitats, driving biodiversity loss and displacement of flora and fauna. These new homes must also be furnished, often with furniture and appliances once served in a shared household. While second-hand goods and appliances are an option, consumer preference often lean towards new products, further driving manufacturing demands and depleting natural resources.[1] The manufacturing of these goods also increases energy consumption, which then contributes to a larger carbon footprint. Research by Liu and Yu (2003) found that divorced American households consumed 42-61% more limited resources (water, land, energy) per person than married households. They estimated that maintaining intact marriages would save 627 billion gallons of water, 38 million fewer rooms required, and 73 billion kWh less electricity used. These figures reveal an often-overlooked truth: divorce contributes to environmental unsustainability. In contrast, Jesus’ call to unity and reconciliation in marriage offers not only social but also environmental sustainability. As divorce becomes increasingly normalised, it adds to the burden of achieving sustainable development – now and into the future.

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[1] Lea Becker Frahm, and Casper Boks, “It’s Intertwined! Barriers and Motivations for Second-hand Product Consumption,” Circular Economy and Sustainability 15 (2025): 665; B.B.S. Parihar, “Consumer Behaviour Across Various Family Life Cycle Stages – A Case Study of Home Appliance Market,” Amity Journal of Management 5, no. 2 (2017): 9.

Thought Series | The moral demand of discipleship

Discipleship in our modern world demands bravery to follow Christ. Headlines declare the decline of Christianity; many live-in name alone, unwilling to pick up their cross, while others publicly reject their baptismal identity altogether. Inspiring people to live the gospel values is challenging, often faced with apathy or rejection, even from nominal Christians. Yet, discipleship invites us beyond the safety of our faith community. We are sent to the ends of the earth, to share the love of God on ears who have neither heard nor experienced the power of the Word. This mission is entrusted to us because, as the saying goes, “love is a universal language all people understand in their hearts.”[1]

Discipleships begins with the proclamation of the Good News. After every Mass we sometimes hear the dismissal “Go out and preach the Gospel,” a timeless commission echoing Jesus’ command: “go out baptising every nation in the name of the Father… Son… and Holy Spirit.” Yet, what is this Good News? In both the 1^st century and our own, it answers the same human longing of life after death and that God loves us regardless of our deficiencies. Mark’s Gospel (1:17) summaries this as the kingdom of God has come near. This Kingdom being one of love and life with God, those two main points highlighted. 

Before a disciple can proclaim the Good News, they must be transformed by it. Discipleship is not a mere repetition of words but a response to the personal invitation of Christ: “Come, follow me.” We learn from the Gospel that Jesus miraculously fed a crowd from a few loaves and some fish, and that he instructed the ignorant and healed the sick. Jesus does not expect us to match his efforts for this would be impossible yet nonetheless, we are invited to follow in his ways.

At the core of discipleship is a moral commitment. The baptismal renewal at Easter challenges us: “Do you reject Satan and all his works?” To proclaim Jesus Christ requires a deliberate choice to live in opposition to evil and to pursue good. The word moral, rooted in the Latin morales and Greek ethos, signifies “the good life.”[2] Reflecting on Jesus’ ministry reveals that this good life is not abstract but relational. He ministered to the social, physical and emotional needs of those he encountered, showing kindness even when met with humiliation: “Isn’t this the carpenter’s son?” sneered the crowd, before driving him out of their presence. The good life therefore involves more than just offering a handout, it demands extending kindness to those relationships who directly oppose us.

The call to discipleship is a commitment to the path that Jesus has set before us. Through both his command to proclaim the Gospel and his personal invitation to “follow me,” Jesus draws us into a deeply personal and transformative relationship with him. To be a disciple is to be in union with God through Jesus, and from this union flows our vocation to love. Discipleship is not limited to avoiding sin, feeding the hungry nor repeating doctrinal truth sentences; it is ultimately about building a community of love. Created in the image and likeness of God, we are, as Aquinas teaches, not closed off nor self-sufficient individuals, but creatures designed to be receptive to God and open to the goodness that flows from him.[3] Since we are inherently relational, our relationship with God extends beyond this private affair – it calls us out into the broader community to instruct and serve because we find fulfilment not in isolation, but in communion. In doing so, we fulfil Jesus’ ultimate wish: “love one another as I have loved you.” This command extends to all people regardless of who they are and where they stand in society. This is the heart of discipleship – the moral life rooted in love, lived in relationship.

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[1] Lamoureux, Patrricia, and Paul J. Wadell, The Christian Moral Life: Faithful Discipleship for a Global Society (Maryknoll: Orbis Books, 2010), 3.

[2] Christian Morality : An Interdisciplinary Framework for Thinking about Contemporary Moral Issues, edited by Geoffrey W. Sutton, and Brandon Schmidly (Wipf & Stock Publishers, 2016), 16.

[3] Aquinas,Summa Theologiae, trans.Thomas Gilby (London: Eyre and Spottiswoode, 1964), Ia, q.9, art.2.